scholarly journals Золотное шитье калмыков в контексте развития прикладного искусства монгольских номадов

2021 ◽  
pp. 10-21
Author(s):  
K.P. Batyreva
Keyword(s):  
Material Culture ◽  
Ethnic Group ◽  
Fundamental Component ◽  
Sign System ◽  
Central Asian ◽  
Applied Art ◽  
Artistic Tradition

The article is devoted to the study of Kalmyk embroidery, identification of prerequisites and factors of its development, ethnic peculiarities of execution. Based also on the artistic and expressive means of Kalmyk, the author considers gold sewing in the system of Kalmyk folk costume in the prism of the plastic worldview of the ethnic group. Embroidery as a fundamental component of the decor of the Kalmyk costume reflects the traditions of the Mongol-speaking peoples in the Eurasian vector of their development. The study emphasizes the authenticity of the sign system of the Oirat-Kalmyk costume in the conditions of the changed habitat of the ethnic group. The integrity of spiritual and material culture, as the utilitarian and artistic basis of the applied art of Kalmykia — is the basis of the analysis in the interpretation of the material. The results of the study show a developed Central Asian artistic tradition in the processing of textiles. The traditional decoration system of the Kalmyk costume reveals the preservation of the endemic tradition and its transformed development in the new conditions of the people’s resettlement and the expansion of ethnic and cultural contacts. Статья посвящена рассмотрению калмыцкой вышивки, выявлению предпосылок и факторов ее развития, этнических особенностей исполнения. Опираясь на совокупность художественно-выразительных средств калмыцкой вышивки, автор рассматривает золотное шитье в системе калмыцкого народного костюма сквозь призму пластического мировоззрения этноса. Вышивка как основополагающий компонент декора калмыцкого костюма отражает традиции монголоязычных народов в евразийском векторе их развития. В исследовании подчеркивается аутентичность знаковой системы ойрат-калмыцкого костюма в условиях измененной среды обитания этноса. Целостность духовной и материальной культуры как утилитарно-художественной основы прикладного искусства Калмыкии — основа анализа в трактовке материала. Результаты исследования показывают развитую центральноазиатскую художественную традицию в обработке текстиля. В традиционной системе декора калмыцкого костюма обнаруживается сохранение эндемичной традиции и ее трансформированное развитие в новых условиях расселения народа и расширения его этнокультурных контактов.

scholarly journals MAKNA RENCONG BAGI UREUENG ACEH

2017 ◽  
Vol 5 (3) ◽  
pp. 403
Author(s):  
Sri Waryanti
Keyword(s):  
Material Culture ◽  
Ethnic Group ◽  
Data Reduction ◽  
Interpretive Paradigm

AbstrakSalah satu upaya manusia mempertahankan diri adalah dengan menggunakan senjata. Pada setiap suku bangsa di Indonesia memiliki senjata yang khas menurut budayanya masing-masing. Rencong adalah senjata khas milik suku bangsa Aceh di Provinsi Aceh. Karya tulis ini mengungkap dan membahas makna rencong bagi suku bangsa Aceh, yang menyebut dirinya sebagai ureueng Aceh. Untuk tujuan tersebut, rencong dipandang sebagai bukan budaya materiil, tetapi sebagai simbol dari kebudayaan sehingga pendekatan yang dipergunakan paradigma interpretivisme simbolik yang dibangun atas asumsi bahwa manusia adalah hewan pencari makna. Keabsahan data diperoleh dengan teknik triangulasi. Teknik analisis data yang digunakan dengan cara reduksi data, penyajian data, dan menarik kesimpulan atau verifikasi. Dari penelitian ini terungkap bahwa rencong tidak hanya digunakan sebagai senjata untuk membela diri, tetapi lebih dari itu rencong juga bermakna sebagai martabat, keagungan, dan manifestasi dari unsur Islam. Oleh karena itu, rencong harus dilestarikan sebagai bagian dari budaya milik bangsa Indonesia pada umumnya dan Aceh khususnya. AbstractHumans utilise weapons to defend themselves. In Indonesia each ethnic group has a unique weapon according to their culture. The Acehnese of the Province of Aceh has a typical dagger called rencong. This paper reveals and discusses the meaning of rencong for the Acehnese, who referred to themselves as ureueng Aceh. For this purpose, rencong is not seen as material culture, but as a symbol of a culture. The author approaches the issue by conducting symbolic interpretive paradigm which is built on the assumption that humans are meaning-seekers animals. Validity of the data was obtained through triangulation technique, while analysis of data was conducted by applying data reduction, as well as displaying and verifying them. The study reveals that rencong is more than just a weapon; it is also symbolising dignity, majesty and manifestation of the elements of Islam. Therefore, rencong must be preserved as part of the nation's culture of Indonesia in general and particularly in Aceh.

Archaeology and Race

Anthropology ◽  
2020 ◽  
Author(s):  
Anna S. Agbe-Davies
Keyword(s):  
Material Culture ◽  
Ethnic Group ◽  
Human Evolution ◽  
Racial Difference ◽  
Physical Characteristics ◽  
Social Differentiation ◽  
Social Categories ◽  
Boundary Formation ◽  
The Social ◽  
Anthropological Research

For as long as archaeologists have studied the human past, they have been concerned with the social categories we sometimes call “race.” In this bibliography, I use “race” to indicate a constellation of ideas sharing the assertion that meaningful claims about a person or group can be based on their origins or background, especially relying on their appearance or other physical characteristics. Anthropological research has shown us that when people partition humanity in this way, the results are not meaningful biological units. Race is an ideology of hierarchical, social differentiation masked as embodied differentiation. This is what anthropologists mean when they say that race is a system of social categories that has no basis in biology (see Oxford Bibliographies in Anthropology article Race). Archaeologists are not the only anthropologists who have considered “race” in the human past. Bioarchaeology (see Oxford Bibliographies in Anthropology article Bioarchaeology) and paleoanthropology (see the section “Microevolutionary Issues” in the Oxford Bibliographies in Anthropology article Human Evolution) have also addressed race. These fields examine people’s bodies, for the most part. This bibliography emphasizes archaeology as the study of material culture. “Race” as such has not always featured in archaeological scholarship, but related concepts such as “culture” (when referring to a group of people) and “ethnic group” have long structured archaeology’s understanding of humanity’s past. The archaeological study of “race” is here divided into three arenas: racial difference; racism; and racialization. In reality, these themes cannot be so neatly parsed, but for the purposes of this bibliography racial difference includes sources that address boundary formation and maintenance; racism emphasizes studies concerning inequality; and racialization considers race as a process rather than a state of being.

scholarly journals THE RELIGIOUS HIERARCHY AND SPIRITUAL LIFE OF JEWISH COMMUNITIES FROM THE EIGHTEENTH TO THE EARLY TWENTIETH CENTURIES

2021 ◽  
pp. 53-59
Author(s):  
Jamolitdin KARIMOV
Keyword(s):  
Material Culture ◽  
Education System ◽  
Daily Life ◽  
Oral Literature ◽  
Great Contribution ◽  
Jewish Communities ◽  
Historical Process ◽  
Religious Texts ◽  
Central Asian ◽  
The 19Th Century

The Jews have come a long way in the historical process. It had an impact on all aspects of social and material culture related to daily life. Most of the Central Asian Jews reached high peaks and played a significant role in trade. Studies show that the Jewish community in Bukhara was well developed in the middle of the 19th century and had its orderly organizational structure. At the head of the administration was a man named Kalantar, and the chief rabbi, nicknamed Mullai Kalan, served as a representative for religious affairs. It also observed that from time to time, one person performed these two functions. Secular and religious administrations were closely intertwined but operated autonomously. The article analyzes the socio-religious structure of Bukharian Jews in the region, the tasks and activities of Kalantar, Mullai Kalan, Aksakal, Kaywani, and their role in the life of Jews. The article also contains information about the education system of Bukharian Jews, types of education, and the specialists who taught there. The article also includes the analysis of the written and oral literature of the Jews of Bukhara, individually written works, translations of religious texts and, the works of scientists who have made a great contribution to improving the literacy of the Jews of Bukhara.

scholarly journals Until We All Rise: Aspects of Traditional Muslim Burial Practices and Ceremonies in Tajikistan

2019 ◽  
Vol 14 (2) ◽  
Author(s):  
Barakatullo Ashurov
Keyword(s):  
Literature Review ◽  
Everyday Life ◽  
Ethnic Group ◽  
Cultural Elements ◽  
Burial Practices ◽  
Cultural Contexts ◽  
Individual Interviews ◽  
Central Asian ◽  
And Performance ◽  
The Impact

Islam, which spread out to Central Asia after its conquest by the Arab armies in early 8th century, has expanded and taken roots in the spiritual and everyday life of each ethnic group of the region in its own way. In its Central Asian geo-cultural contexts, similar to other regions where it came to be the faith of majority, it is more prone to integrated characteristics, including traditional ethnic beliefs and ritualistic elements. The study of Islam among other things in the context of local traditional rituals, particularly the funerary traditions and observances, which has also kept many cultural elements pre-existing the arrival of Islam, has profound meaning in many aspects; such as re-interpretation of the afterlife views and development of cycle of observances and ceremonies that are performed in the hope of earning merit on behalf of deceased and a hope for the day when all who died rise again. The focus of this paper is to present the funerary ritual cycle of Tajik Muslims. The limits of the contribution are set to Tajikistan; but also refer to corresponding and parallel ceremonies observed among the Tajiks living in other neighbouring countries. The impact of this contribution is both in its inventory of the literature on the topic but also on discussion of the importance of these rituals and how the communities feel about the reasons and performance of these ceremonies. The ceremonies that provide merit for both deceased and their kin award them with a sustaining hope that they all will rise and unite in the Last Day. The material for this contribution was collected through group and individual interviews of people from various regions of Tajikistan (April-September, 2014), personal observations and from previous studies on the topic. In what follows I will provide a short literature review on existing studies on funerary traditions of Tajik Muslims and also a descriptive compendium of all currently practiced cycles of funerary ceremonies.

The Kushan Empire

2020 ◽  
Author(s):  
Xinru Liu
Keyword(s):  
Roman Empire ◽  
Material Culture ◽  
Central Asia ◽  
Silk Road ◽  
Local Institutions ◽  
Large Area ◽  
Ruling Elite ◽  
Trade Networks ◽  
Central Asian ◽  
The Silk Road

The Kushan Empire was a political power that started as a nomadic tribe from the Central Asian steppe and became established as sedentary state across South Asia and Central Asia. Migrating from the border of agricultural China in late 2nd century bce to north Afghanistan, by the 1st century ce, the Yuezhi nomads transformed themselves into a ruling elite in a large area from Afghanistan to the Indus Valley and North Indian Plain, embracing many linguistic and ethnic groups. Adapting the Persian satrapy administrative system into Indian kshatrapa administration, the Kushan regime gave much autonomy to local institutions such as castes, guilds, and Buddhist monasteries and meanwhile won support from those local communities. Legacies from Achaemenid Persia and Hellenistic cities, the cultures of various nomadic groups from Central Asia, and Buddhist and Brahmanical traditions merged to create a cosmopolitan Kushan material culture and art. Mahāyāna Buddhist theology and institutions matured in the Kushan economic and cultural environment and were propagated to Central Asia and China from there. Having under their control several important commodities, such as silk, lapis lazuli, and horses, demanded by elites from the Roman Empire, the Han Empire, and the Parthian Empire, the Kushan court sat on a key location of the Eurasian trade networks, or the Silk Road. The Kushan Empire benefited from the Silk Road trade economically and meanwhile received knowledge of faraway countries and facilitated transferring the information to the visions of the Romans, Parthians, and Chinese.

Grafting Kazakh Shrines on the Yesevi Pilgrimage Path: Invented Traditions, Popular Islam and Kazakh Muslim National Identity

2020 ◽  
Vol 47 (1) ◽  
pp. 95-119
Author(s):  
Hakkı Gűrkaş
Keyword(s):  
National Identity ◽  
Material Culture ◽  
Identity Formation ◽  
Top Down ◽  
Central Asian ◽  
State And Society ◽  
Invented Traditions ◽  
National Identity Formation ◽  
Religious Material ◽  
Syr Darya

Abstract The Central Asian states stepped into independence with governments appropriating the nation-state legacy that was inherited from the Soviet era and popular masses appropriating their traditional identity that was suppressed during most of the Soviet era. This article examines the space between the state and society within the context of development and change in the religious material culture in the Syr Darya valley of Southern Kazakhstan. As such this work contributes to the growing literature examining how top-down and bottom-up processes simultaneously operate during post-Soviet national identity formation.

scholarly journals Traditional games and fun of the Roma community inhabiting eastern Poland. An anthropologicalethnomethodological perspective

2013 ◽  
Vol 20 (4) ◽  
pp. 288-293
Author(s):  
Ernest Szum ◽  
Ryszard Cieśliński
Keyword(s):  
Physical Activity ◽  
Material Culture ◽  
Social Interactions ◽  
Ethnic Group ◽  
Interpersonal Relations ◽  
Physical Culture ◽  
Social Actions ◽  
Polish Society ◽  
History Of ◽  
Entire History

Abstract Introduction. The Roma for strangers are a people of serenity and fun. By the majority of the Polish society they are perceived as people who have lost touch with a broader context of social reality. The aim of the research was to gather material concerning traditional Gypsy fun and games, systematize the knowledge about the physical culture of the Polish Roma and also determine the sense of social actions taken within the scope of games and fun of this ethnic group. Material and methods. The research, belonging to the current of anthropological-ethnological thought, was carried out among the Roma from the eastern part of Poland. The findings were presented as elements of non-material culture and a form of physical activity of this ethnic group. The traditional games and fun of the Polish Roma were presented against the background of general characteristics of the ethnic group and the entire history of the Gypsies presence on Polish soil. Results and conclusions. The research has shown that the physical culture of the Polish Roma, displayed in the form of games and fun, is crucial for strengthening the existing social bonds and shaping new ones. The research has proven that the joint physical culture of the Polish Roma, being an integrating factor, initiates and intensifies social interactions, and is conducive to the development of interpersonal relations. It has been found that there are patterns of physical culture and forms of physical activity of characteristic of the Roma community. The study and the interpretation of the findings, has enabled the authors to systematize the knowledge on the physical culture of the Polish Roma, and also determine the sense of the actions taken by them in this scope.

scholarly journals Knowledge about the gypsy/roma communities in Bulgaria, presented by visual anthropology

2021 ◽  
Author(s):  
Евгения Иванова ◽  
◽  
Велчо Крыстев
Keyword(s):  
Material Culture ◽  
Ethnic Group ◽  
Video Recording ◽  
Primary Source ◽  
Visual Anthropology ◽  
Way Of Life ◽  
The Balkans ◽  
The Subject ◽  
Historical Moment ◽  
Global World

The Gypsy/Roma ethnic group has lived in the Balkans for centuries. Gypsies/ Roma turn out to be bearers of a traditional cultural heritage that has long been forgotten by those around them. In our presentation, we look at how authentic knowledge of the Gypsy/Roma community can be the subject of public presentation in museums through the techniques of visual anthropology. Our thesis is that for those studying the Gypsy/Roma ethnic group, which has no writing and written history, visual anthropology is of particular importance as a primary source of knowledge, as a testimony of time. The photos, images, video recording preserve, show and transmit the material culture, traditions and way of life of the different Gypsies/Roma groups, which, together with the common, have very specific group and regional differences. We also ask the question – the historical knowledge about the community created up to which historical moment is authentic, as the culture of the Gypsies/Roma is not static in time, but is influenced by modern forms, typical for today’s global world.

‘Sogdian Christianity’: Evidence from architecture and material culture

2018 ◽  
Vol 29 (1) ◽  
pp. 127-168
Author(s):  
BARAKATULLO ASHUROV
Keyword(s):  
Material Culture ◽  
Central Asia ◽  
Christian Faith ◽  
Local Culture ◽  
Christian Communities ◽  
Central Asian ◽  
Tangible Evidence ◽  
Comprehensive Study ◽  
Syriac Christianity

This article aims to discuss the question of the inculturation of Syriac Christianity in Central Asia, based on archaeological examples including architectural evidence from a particular ethnocultural area: Sogdiana. It questions to what extent the Eastern Syriac Church has become rooted in local culture, thus enabling Christian communities to express their faith in both material and artistic ways. This article is divided into two sections which present a comprehensive study of the medieval sources relevant to the spread and establishment of Christianity in the Central Asian landmass by considering and analyzing existing tangible evidence. In doing so, it provides assessment of comparable evidence, which demonstrates both the “extended” and an “immediate” context in which Eastern Syriac Christianity was accepted, adapted and transformed into a localised expression of Christian faith.

The Oxus Route toward the South

2018 ◽  
Vol 24 (1-2) ◽  
pp. 87-154
Author(s):  
Michele Minardi
Keyword(s):  
Material Culture ◽  
The South ◽  
Asian Region ◽  
Central Asian ◽  
Political Relations ◽  
Region I ◽  
History Of ◽  
Western Historiography ◽  
Written Sources

AbstractIn this contribution, in view of the striking evidence from the site of Akchakhan-kala which is casting a completely new light on the archaeology of the Chorasmian polity and the Central Asian region, I explore relations between Ancient Chorasmia and its neighbouring regions to the south, in particular Bactriana. I will try to argue that the oft-referred to favoured political relations of Chorasmia with the Arsacid empire, considering all the evidence now at our disposal, have been misjudged. The material culture of Ancient Chorasmia, throughout the history of the region, clearly shows the existence of a privileged, albeit not exclusive, exchange route toward the region to its south. Chorasmia has always been, since its birth in the 6th century BC, a bridge from the sedentary world toward the steppes and a polity with a distinctive culture that the scarcity of written sources has often deprived of historical individuality and speciously relegated to the periphery of modern western historiography, in the shadow of the better-known superregional powers that established control over Asia and Iran.

Sign in / Sign up

Export Citation Format

Share Document